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Gospel Herald, 1859-11-05

Gospel Herald, 1859-11-05, page 01

HERALD.
Devoted to Ghristiai^ity, Morality, the Interests of Sabbath Schools, Social Ir
Improvement, TemT>eriinc-e, l-liluoution, unci General News. BEHOLD, I BRINO TOCJ QOOD TIDINGS OF GREAT JOT ... . O^nTa^iTp^eT
.CE, GOOD -\V1LL TOWARD JIE.X.'
VOL. 16.
DAYTON, P., SATURDAY, NOVEMBeST iS:
NO. 26.
ORIGINAL POETRY.
Written for tlie Gospel Herald.
Days of my Youth.
Days of my youth, ye nve gliding a-way, Tlioiiglits of my youUi, ye liavo led me astray, Eyes of ray youtli, ye muoli evil liave seen, Clioeks of my youth, bathed in tears ye have
been, Heart of my youth, thou hast oft a-vvelled -vfith
grief And sought in religion, tho balm of relief.
Friends of my youth, -wliom I tenderly lovod; Soonea of my youth, -svhen in childhood I roved, Birds of my youth, -with plumage so gay, Joys of my youth, ye have flown far away. -Fields of my youth, whore the wild cherry gro-yv Homo of my youth, I must bid you adieu.
Groves of my youth, in whoso cooling sliadc On luy low bended kneea many vow-'j I have
made, Woods of my youth, where tlie wild pigeons sing, La-wus of my youth wliero I've wandered iu
Spring, Yo hedges and hawtliorna and scones -wild and
new, And lovod of my youtli, I now bid you adieu.
Days of my age, yo will oliortly ho past. Pains of my age, yet awhile can ye last^ Eyes of my age, bo religion your light, Joys of my age, in true wisdom doliglit, I'lioughta of my age, dread ye not the cold clod, Ilojies of ray ago, be ye fixed upon God-
ORIGINALITIES.
Writienfor the llosptl Herald.
Divine Origin ot Christianity, So. 5.
BY JAMK.S MAPLE.
Tho Btre-SH which christian ity I.ijfs on inward purity, tmd thesiibjectidn ofthe passions to right reaaon is'a etrong evi¬ dence of the divino origin of chri-s- tianity. OliriBtianity descc-nd.s into tlie Becfet ehambor.s of tho liuart, i>iirifio.s the soul from all iniquity, and builds nptho kingdom of vig-hteousncs-s, lovo, goodnosa, and truth in the Koiil: it coudeinii-s the adultery of tho eye, and tlio murder of tho heart. It enjoins the -strictest purity ofthe aoul. .It'doe-s not allow, oven, tho iiidiilgenec of un¬ holy thoughts. This iH an entirely new feature in moral precepts, and cannot be foand in the piire.^t and best productions of tho ancient philoso¬ phers. Though we find many noblo and sublime sentiments in the writings of tho heathen philosophers, on the fsnbjoct of morals, and the necessity of keeping tho passions in proper subjec¬ tion to reason; yet wo tind many things in their writings inconsistent with these sayings, and they all allowed tho indulgence of passions' that aro at war with pnrity of heart and the highest and best interest of society. Adultery and fornication wero allowed hy the wisest and best among tho heathen philosophers. Ho philosopher has boon more admired than Plato, and Cicero flays that he was a kind ofa God among tbo philosophers. ."Ilis writings omX brace some ofthe noblest etlnrtsof hit. man geniua, and he has boon particu¬ larly admired for his moral Heutiments. inhere aro many things in hia moral teachings that are noble, just, sublime, and good; but ho allowed adultery and
fornication. The Cynics, who made moralathcirentirostudy.andtheStoics, were among tho most celebrated philo¬ sophers of .nntiquity, allowed adultery and fornication, and even the celebra¬ ted Socrates was guilty of the same.— The divino law which forbids fornica¬ tion is a precept that cannot be found in the writings of any of the philoso- [ phcrs. It is true that some ofthe phi¬ losophers condemned this vice inthe women, but it was allowed to bo right' in the men- In this respect the teach¬ ing of Christianity is entirely above the age in which it originated. In vain do wo seek for an adequate cause for Christianity in tho principles and pow¬ ers of human nature; or in tho-spirit and philosophy of the age when it was first promulgated.
Tho clear, consistent, sublime, and elevating views that Christianity gives us of the immortality of the soul, and of the future world ia, a strong evi- ilenco ofthe divinity of the scriptures. The wisest and best of the ancient philosophers had no clear and consist¬ ent, idea of die irainortality ofthe soul and of a future state. ImraortalitjMvith tlicm was only a conjecture, a proba¬ bility. But in the scriptures wo havo a clear, consistent, and sublime view ofthe immortality' of the soul, and of tho future world. There is revealed to ua a glorious and exalted state of existence beyond the sh tides of the toinb, where tho mind, freed from tho chains that now bind it down to the eartli, sliall perpetually expanl, and ever ap¬ proach nearer, and nearer, tho groat fountain of all perfection and excollcnoy. These exalted views ofthe soul and ot tho future state of man are beyond the highest conceptions of the human mind, and could never have been gath¬ ered from tho light of reason and na¬ ture alone.
Q^he substitution ofa pure spiritual system of worship in the place ofthe fbrms and ceromonios that e\erywhore prevails ie a striking feature of Chris¬ tianity, and a strong evidence of its divine origin. When we look into the different r'cligioussystems ofthe earth, wo find that their system of worship consisted in a vast system of rites, ceremonies, and pageantry. They were admirably adapted, to impress the ex¬ ternal senses; but thoro was nothing in them calculated to impress the mind; to call out the heart—to quicken into life the noblest feelings, affections and sympathiesofouTbetter natnre; to pnr- iiy tlie soul—to elevate the thoughts— to enlarge the sympathies—to strength¬ en tho "moral'powers—to mako tho ¦worship bettor, and to build up tbe kinti-dom of righteousness, goodness,.and lovo in the so»l. The most enlight¬ ened and cultivated of the heathen philosophers never conceived tho idea of a pure spiidtual system of worship, fieo from all external pageantry; and wo seo nothing in the philosophy, re¬ ligion, or the spirit of the age in which Christianity originated to produce aueh a sytom of worship. It is entirelj' above tho philosopliy, religion, and spirit of the Pagan world. Tbiet is a strong evideneo of its divinity. Hero, as in'every- feature of chi-istianity, WO behold the hand of God-;
Iu the pure, sublime, yet practicable niorality oftbo gospel, we havo aKoth- er evid'enco of "its- divine origin. In vain do vrc seek &r a puro and,-perfect
system of moralitv amongthe morali-<ts and philosophers of the heathen world Many of their precepts were good; but atthesainetime,tlieytaughtthirigsthat were at war with the peace, hayipiiH's's- and chief good of society' AVe find nothing like a complete system ol' morals, either inthe writing.s ofone. ; or all the philosophers; and inanv of their precepts were iinpraeticab!o"and ^ could not be reduced to prttctice.—I Guided by the light of nature alone, J the human mind is unable to pnxliu-e i a perfect system of moral philo.sojthv. i perfbctly adapted to all jieople. cfnil^ climes, and under all the varied cir- cnm.stances of life; bnt in the gospel of Christ, we havo a perfect, '.¦<uliliine, and practicable system of moralsfiuited to all men under all the changinn: cir¬ cumstances of life. The systeni of mor¬ al philo.sophy taught in the New .Tes¬ tament is, a'n effect that the human mind is unable to prodnce.
The admirable and perfect adapta¬ tion ofthe laws of Christianity to the nature and situation of man is' another evidenceof the divino origin ofeiiris- tianity. Examine tbe-wisest and best regulated syHtcm of luinian legislatirin, and you will find that all its regula¬ tions are not adapted to all tbe vtiried circumstances of man. While it works well in some parts, it works ill in oth¬ ers—wdiile it promotes the infcrests and happiness of some, it opjiresses others. Hence wc find that huiiiaii legislation is perpetually changing.— The legislative power is constantly making laws and unmaking laws to moot the varied wants of society- The hnman mind outgrows the regulations of human legialation. Hence, new laws have to be made to meet its wants.— Bnt the wants of Christianity are per¬ fectly adapted to all men under all the varied circumstances of life. It meets the wants of all. It does not promote tho interests and happiness ofa part and oppress the rest; but it promotes tlic interest and happiness ol^all. The regulations of Christianity aro adapted tothe wants ofthe human mind in all ages. The mind ean never outgrow it. It has kept pace with the advance¬ ment and improvement ot men and things. Men have outgrown the va¬ rious institutions of tho age, when it was first promulgated. The modes of warfare, the philosophy, tho imbhc policy, the private economy, and the system of agriculture of that, age are all abandoned, and new and better systems introduced more adaplod^ to the atlvanced state ofthe bninanmmd: but the human mind has not outgrown tho religion ofthe Bible- Christiainfyi-s alwavs'in advance of the human miud- Ghristianity unfolds noble views in proportion as the human mind asccni.s in the state of knowlcdgo, wisdom and virtu 0. . ,
The great and sulilimc end winch cliristianity proposes to acconipli.-^h is it strong evidence of iti^ diviiiny--— Cliristianity has hut one object, and this stands out in bold relief upcn eve¬ ry page oftbo sacred records and m every law, and institution m the t-t-ou- omy of salvation. The great and suh- lime work tliat Christianity ]n-opo>es to accomplish is the salvation ol men from the power of moral evil, to unite them to Godby fdial lovo, and to one another in the bonds of bro undiood; to inspire them with a philantliropy as
meek and uneontjucralile as that of Christ; and to kindle intense desire, liojie and pursuit of celestial and im¬ mortal virtue. Tlie irrcttl end of ehris- tianitv is the morarperfcetbm ofthe mind. In tliis christiunitv ditiers from all other systems of religion. This is a work tht'it no other systt-w (d'religion- has ever pi-ojK'.?ed to aecouipli.sh. "Tlie diiiVrenl reiigious ^y--tenlS t.f the earth have been lornied fbr ditferent pur¬ poses. In all Cither rc'igit-us .systems we find two irreat leadiinr e-bjeets.
1st- Ol.edicnce to the i-ivil power. Some of the religious systems ofeax-th littvo been truiru-ti by k-g!>lators to procure reverence to tlieir laws, to bow tlie niinils of the people to the civ¬ il power.
2.i. Other .systems havidieen forged ¦ by priests to ti.rm a dominant caste, to : e.-tablish thoirsway over the mnltitade, and to L'xtort tlic wealth uf the indns- trions- All the religious systems of earthasidefroni (•lirisli:tnity,"bave their foiiinhttion in the love of power. Some inthe kA-e of jioliiical jiower; some in liielove of spiritntil power, an<l others inboilnbut chri-tianity had its origin in higher, and nobh-r niotives than the love of power. ilL-n act ti-ora niotives. The inventors of i-tise religions have cnils to be aceoniplished by these sys¬ tems. The ends of all these systems is political, or a spiritual po'wer, and worldly aggi-tindi:.;eineiit. The end purjiosed t-;) he ac-eoiii[dished by chris- jtianity is not tlie aggrandizement tjf joiie wan, or any particular class of I men, nor tiie elevtition ofa nation to I power and dtimiiiiou; but the deliver¬ ance of man t'rom inond evil, and his elevation to that sttition among the in- telligenve of the universe fur which he was designed by his Omniscient Crea¬ tor. Hero is an end infinitely above the motives which lead men "to liibri- cnte false systems of religion. iSTowif the great work to be act-omplishcd by Christianity is entirely above the mo¬ tive wliich leads men to jn-aise false sys¬ tems of religion, it tbUows with all the force of deinonstration that Christiani¬ ty must have hatl a divine origin.
Wrineii fur IU Gosp.el Berald.
Brotherly Love.
BV A. UHAKE.
The excellent aiimonition of St. Paul given in the first verse of tho 13th clitipler of Hebrews, is worthy of being engraven on evt-ry heart: -Hjet broth¬ erly love continue." This chapter is made uj-) of exhortations to various diitii-s, none of which is so imjiortant and so necessary in ifsajinlication in c'C'.ry liuty as the above. Love is tlie cement w-bich unites and biaii-d every soul to God, harmonises, and consoli¬ dates every organizci iHuiy. Therefore it wasyn-essed on the primitive cbnrch- esasthe.?<i!i/of every virtue, and ^itT- feclioa t»f overy grnax It boing tho grand yn-inciph^, of ftilti'liiig tlie whole law. Jiet us consider how brotherly love is to continue in churches or or- ganizeil bndics. It isadmitted that this fiivine jn-iucipla already exists. Itis al.'io anticipated that s-.erions obataclo,? would arisii in the way of its exercise, requiring strong and continued eflbrb lo remove them. Such obstacles, gen- er-illy pr.ieeed from neglect of duty.— This is the g:-eat door by •%vhich evil s[)iritsonterin. Evilspiritaaiakothein-

HERALD.
Devoted to Ghristiai^ity, Morality, the Interests of Sabbath Schools, Social Ir
Improvement, TemT>eriinc-e, l-liluoution, unci General News. BEHOLD, I BRINO TOCJ QOOD TIDINGS OF GREAT JOT ... . O^nTa^iTp^eT
.CE, GOOD -\V1LL TOWARD JIE.X.'
VOL. 16.
DAYTON, P., SATURDAY, NOVEMBeST iS:
NO. 26.
ORIGINAL POETRY.
Written for tlie Gospel Herald.
Days of my Youth.
Days of my youth, ye nve gliding a-way, Tlioiiglits of my youUi, ye liavo led me astray, Eyes of ray youtli, ye muoli evil liave seen, Clioeks of my youth, bathed in tears ye have
been, Heart of my youth, thou hast oft a-vvelled -vfith
grief And sought in religion, tho balm of relief.
Friends of my youth, -wliom I tenderly lovod; Soonea of my youth, -svhen in childhood I roved, Birds of my youth, -with plumage so gay, Joys of my youth, ye have flown far away. -Fields of my youth, whore the wild cherry gro-yv Homo of my youth, I must bid you adieu.
Groves of my youth, in whoso cooling sliadc On luy low bended kneea many vow-'j I have
made, Woods of my youth, where tlie wild pigeons sing, La-wus of my youth wliero I've wandered iu
Spring, Yo hedges and hawtliorna and scones -wild and
new, And lovod of my youtli, I now bid you adieu.
Days of my age, yo will oliortly ho past. Pains of my age, yet awhile can ye last^ Eyes of my age, bo religion your light, Joys of my age, in true wisdom doliglit, I'lioughta of my age, dread ye not the cold clod, Ilojies of ray ago, be ye fixed upon God-
ORIGINALITIES.
Writienfor the llosptl Herald.
Divine Origin ot Christianity, So. 5.
BY JAMK.S MAPLE.
Tho Btre-SH which christian ity I.ijfs on inward purity, tmd thesiibjectidn ofthe passions to right reaaon is'a etrong evi¬ dence of the divino origin of chri-s- tianity. OliriBtianity descc-nd.s into tlie Becfet ehambor.s of tho liuart, i>iirifio.s the soul from all iniquity, and builds nptho kingdom of vig-hteousncs-s, lovo, goodnosa, and truth in the Koiil: it coudeinii-s the adultery of tho eye, and tlio murder of tho heart. It enjoins the -strictest purity ofthe aoul. .It'doe-s not allow, oven, tho iiidiilgenec of un¬ holy thoughts. This iH an entirely new feature in moral precepts, and cannot be foand in the piire.^t and best productions of tho ancient philoso¬ phers. Though we find many noblo and sublime sentiments in the writings of tho heathen philosophers, on the fsnbjoct of morals, and the necessity of keeping tho passions in proper subjec¬ tion to reason; yet wo tind many things in their writings inconsistent with these sayings, and they all allowed tho indulgence of passions' that aro at war with pnrity of heart and the highest and best interest of society. Adultery and fornication wero allowed hy the wisest and best among tho heathen philosophers. Ho philosopher has boon more admired than Plato, and Cicero flays that he was a kind ofa God among tbo philosophers. ."Ilis writings omX brace some ofthe noblest etlnrtsof hit. man geniua, and he has boon particu¬ larly admired for his moral Heutiments. inhere aro many things in hia moral teachings that are noble, just, sublime, and good; but ho allowed adultery and
fornication. The Cynics, who made moralathcirentirostudy.andtheStoics, were among tho most celebrated philo¬ sophers of .nntiquity, allowed adultery and fornication, and even the celebra¬ ted Socrates was guilty of the same.— The divino law which forbids fornica¬ tion is a precept that cannot be found in the writings of any of the philoso- [ phcrs. It is true that some ofthe phi¬ losophers condemned this vice inthe women, but it was allowed to bo right' in the men- In this respect the teach¬ ing of Christianity is entirely above the age in which it originated. In vain do wo seek for an adequate cause for Christianity in tho principles and pow¬ ers of human nature; or in tho-spirit and philosophy of the age when it was first promulgated.
Tho clear, consistent, sublime, and elevating views that Christianity gives us of the immortality of the soul, and of the future world ia, a strong evi- ilenco ofthe divinity of the scriptures. The wisest and best of the ancient philosophers had no clear and consist¬ ent, idea of die irainortality ofthe soul and of a future state. ImraortalitjMvith tlicm was only a conjecture, a proba¬ bility. But in the scriptures wo havo a clear, consistent, and sublime view ofthe immortality' of the soul, and of tho future world. There is revealed to ua a glorious and exalted state of existence beyond the sh tides of the toinb, where tho mind, freed from tho chains that now bind it down to the eartli, sliall perpetually expanl, and ever ap¬ proach nearer, and nearer, tho groat fountain of all perfection and excollcnoy. These exalted views ofthe soul and ot tho future state of man are beyond the highest conceptions of the human mind, and could never have been gath¬ ered from tho light of reason and na¬ ture alone.
Q^he substitution ofa pure spiritual system of worship in the place ofthe fbrms and ceromonios that e\erywhore prevails ie a striking feature of Chris¬ tianity, and a strong evidence of its divine origin. When we look into the different r'cligioussystems ofthe earth, wo find that their system of worship consisted in a vast system of rites, ceremonies, and pageantry. They were admirably adapted, to impress the ex¬ ternal senses; but thoro was nothing in them calculated to impress the mind; to call out the heart—to quicken into life the noblest feelings, affections and sympathiesofouTbetter natnre; to pnr- iiy tlie soul—to elevate the thoughts— to enlarge the sympathies—to strength¬ en tho "moral'powers—to mako tho ¦worship bettor, and to build up tbe kinti-dom of righteousness, goodness,.and lovo in the so»l. The most enlight¬ ened and cultivated of the heathen philosophers never conceived tho idea of a pure spiidtual system of worship, fieo from all external pageantry; and wo seo nothing in the philosophy, re¬ ligion, or the spirit of the age in which Christianity originated to produce aueh a sytom of worship. It is entirelj' above tho philosopliy, religion, and spirit of the Pagan world. Tbiet is a strong evideneo of its divinity. Hero, as in'every- feature of chi-istianity, WO behold the hand of God-;
Iu the pure, sublime, yet practicable niorality oftbo gospel, we havo aKoth- er evid'enco of "its- divine origin. In vain do vrc seek &r a puro and,-perfect
system of moralitv amongthe morali-es to accomplish is the salvation ol men from the power of moral evil, to unite them to Godby fdial lovo, and to one another in the bonds of bro undiood; to inspire them with a philantliropy as
meek and uneontjucralile as that of Christ; and to kindle intense desire, liojie and pursuit of celestial and im¬ mortal virtue. Tlie irrcttl end of ehris- tianitv is the morarperfcetbm ofthe mind. In tliis christiunitv ditiers from all other systems of religion. This is a work tht'it no other systt-w (d'religion- has ever pi-ojK'.?ed to aecouipli.sh. "Tlie diiiVrenl reiigious ^y--tenlS t.f the earth have been lornied fbr ditferent pur¬ poses. In all Cither rc'igit-us .systems we find two irreat leadiinr e-bjeets.
1st- Ol.edicnce to the i-ivil power. Some of the religious systems ofeax-th littvo been truiru-ti by k-g!>lators to procure reverence to tlieir laws, to bow tlie niinils of the people to the civ¬ il power.
2.i. Other .systems havidieen forged ¦ by priests to ti.rm a dominant caste, to : e.-tablish thoirsway over the mnltitade, and to L'xtort tlic wealth uf the indns- trions- All the religious systems of earthasidefroni (•lirisli:tnity,"bave their foiiinhttion in the love of power. Some inthe kA-e of jioliiical jiower; some in liielove of spiritntil power, an